manifestation of religious moderatism at surabaya

Muharrik: Jurnal Dakwah dan Sosial – Vol.5, No.01, (2022), pp.127-148,

DOI: 10.37680/muharrik.v5i01.1461

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Manifestation of Religious Moderatism at Surabaya Multicultural Metropolitan Community

Sayidah Afyatul Masruroh, Siti Mutmainah, Vita Juanita, Moh. Ali Aziz, Sokhi Huda

Universitas Islam Negeri Sunan Ampel, Surabaya Email correspondence: [email protected]

Received: May 10, 2022 | Revised: June 12, 2022 | Approved: July 16, 2022

Abstract: This article describes the manifestation of religious moderatism in the Surabaya urban multicultural community. This study aims to reveal symbol of religious moderatism, involvement of figures in the practice of religious moderatism, religious rituals, and social values are manifested from the attitude of religious moderatism in the Surabaya urban multicultural community. The results of this study show that the religious tolerance that exists in multicultural and multi-religious communities in Surabaya is reflected in the manifestation of religious moderatism in the form of specific symbols shown by the people of Surabaya in social interaction. In addition, the involvement of community leaders, religious leaders, and regional leaders who work together to strengthen religious moderation also are needed. The attitudes and behaviour of Surabaya people in interacting with the multi-religious community. The Last, namely the form of values that appear in the civilized, balanced, tolerant behaviour of Surabaya people, deliberation, prioritizing priorities, spreading peace, dynamic and innovative, firm, the principle of equality, always taking the middle way or wasathiyyah. This study argues that the synergy of all parties plays an essential role in the growth, preservation, and development of religious moderatism in a multicultural metropolitan society. Keywords: manifestation, metropolitan community, religious moderatism Abstrak: Artikel ini mendeskripsikan manifestasi moderasi beragama di masyarakat multikultural metropolitan di Surabaya. Penelitian ini bertujuan untuk mengungkapkan simbol moderasi beragama, kKeterlibatan tokoh dalam praktek moderasi beragama, ritual-ritual keagamaan, dan nilai-nilai sosial yang terwujud dari sikap moderasi beragama pada masyarakat multikultural metropolitan di Surabaya. Hasil penelitian ini menujukkan bahwa Toleransi beragama yang terjalin pada masyarakat multikultural dan multiagama di Surabaya tercermin dalam manifestasi moderasi beragama yang berupa simbol-simbol tertentu yang ditunjukkan oleh masyarakat Surabaya dalam berinteraksi sosial. Selain itu, keterlibatan tokoh masyarakat, tokoh agama, dan pimpinan daerah yang saling bersinergi dalam memperkuat moderasi beragama. Sikap dan perilaku masyarakat Surabaya dalam berinteraksi dengan lingkungan masyarakat multiagama. Terakhir, yakni wujud nilai yang tampak pada perilaku masyarakat Surabaya yang berkeadaban, berkeseimbangan, toleransi, musyawarah, mendahulukan prioritas, menyebar perdamaian, dinamis dan inovatif, tegas, prinsip persamaan, selalu mengambil jalan tengah atau wasathiyyah. Kajian ini berargumen bahwa sinergi semua pihak memainkan peran penting dalam pertumbuhan, pelestarian dan pengembangan moderatisme beragama di lingkungan masyarakat metropolitan multikultural.

Kata kunci: manifestasi, masyarakat metropolitan, moderasi agama

mailto:[email protected]

Manifestation of Religious Moderatism… Sayidah et al., 2022

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Introduction

As a metropolitan city with a pluralistic and multicultural society, Surabaya has

its magnetism to be discussed the relationship between religion and culture there.

Metropolitan society is often identified with an individualistic and closed stance.

However, this is different from the phenomenon found in religious life in Surabaya as

the second metropolitan city in Indonesia which turns out to have a community with a

high cooperation spirit and even helps each other in religious activities, social activities

carried out by people of other religions, and even to help build the house of worship of

other religions. The high tolerance attitude of the people of Surabaya to achieve social

harmony regardless of religious background is not just a discourse. However, it

permeates the identity of the Indonesian nation (Al Farisi et al., 2021).

With a population of 3,052,020 people in 2017, Surabaya, the centre of the

second largest metropolitan city in Indonesia, is also the economic centre of East Java,

which has implications for the increasing population of Surabaya. Many residents from

other areas transmigrate to this city hoping to get a better life. In addition, many

foreigners come and live in the Surabaya area with the same hopes as the indigenous

people, ranging from ethnic Arabs, Koreans, Japanese and Chinese (PU-Net, nd). Looking

back at history, Surabaya is one of the central areas for the spread of Islam in Java, which

was marked by the establishment of the Ampel Mosque by Sunan Ampel in the 15th

century. Even though Islam is the majority, the harmony between people in Surabaya to

respect and work together is very well maintained. Hence, it is not surprising that

Surabaya is predicated as a city with high tolerance (Surabaya Is a City with High

Tolerance - Surabaya Liputan6.Com, nd). Andri Arianto conveyed the same thing on the

Republika.co.id page that Surabaya people understand multiculturalism and pluralism

very well by respecting all groups and religious ideas. In addition, in terms of socializing,

Surabaya residents can also apply tolerance well, so it can be said that they also respect

socio-nationalist culture (Surabaya Residents Are Assessed To Prioritize Tolerance And

Cooperation | Republika Online, nd).

The reason is that there are not a few disharmony issues that have emerged in

the face of diversity, as reported by the BBC News Indonesia portal on May 18 2018

edition about the bombing of Christian houses of worship in Surabaya that occurred in

2018, which tarnished the name of Surabaya as a city with a high tolerance rating (Bomb

Attacks on Three Churches in Surabaya: Suicide Bomber “Woman Who Brings Two


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Children" - BBC News Indonesia, nd). As a metropolitan city, Surabaya is a field of

diversity for various kinds of meetings of cultures, backgrounds, religions, and

ethnicities, which occur in interactions between individuals and groups of various

cultural behaviours, each of which has different ways and lifestyles (Akhmadi, 2019). In

a multicultural society, the intensity of interactions between individuals is very high, so

people need to have social skills in interacting between individuals or groups. According

to Curtis in Akhmadi, this ability includes three things, namely cooperation(affiliations),

cooperation and conflict resolution (cooperation and conflict resolution), and

friendliness, care, and compassion (kindness, care, empathy)(Akhmadi, 2019).

Social interaction based on these three things will give birth to an attitude of

tolerance, wherewith tolerance the community will have a favourable view of

differences; differences are not intimidation towards specific groups, but differences are

patterns of various individuals or groups that must be united so that tolerance between

religious communities or religious harmony will be born (Susanto & Dwijayanto, 2022).

This statement about social interaction agrees with the thoughts of Rifki et al., that

religious harmony is the goal of religious tolerance (Rosyad et al., 2021), so that in

practice living with mutual respect, understanding and understanding and not

prioritizing each other's groups must be maintained for the survival of the community

towards social harmonization so that the society can feel the benefits in a relatively long

period.

Tolerance as a manifestation of Religious moderatism is a must in religious social

life. Religious moderatism is considered a solution to dealing with the problem of

intolerance or disharmony between religious communities (Afif & Dwijayanto, 2021).

Religious moderatism is a middle attitude or "wasathiyyah", far from group fanaticism,

anti-violence, and avoiding extremes in religious life. Agreeing with this statement,

Kawangun in his article revealed that harmony is not only a final purpose of social

tolerance, but also a greater purpose in reaching safety and peace in life (Kawangung,

2019).

According to Yusuf al-Qardhawi in Abror, the word al-wasathiyyah is

synonymous with the word at-tawazun which means an effort to maintain a balance

between opposing or contradictory sides so that there is no domination on one side

(Abror & Mhd., 2020). The expected balance is the stability of relations between


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individuals or communities which is the axis of the practice of Religious moderatism so

that there are no ideological or physical clashes between multi-religious communities.

Regarding the practice of religious moderatism in diversity in Indonesia,

Akhmadi in his writing entitled "Religious Moderatism in Indonesia's Diversity" stated

that in the life of a multicultural society an attitude of understanding and awareness of

existing multiculturalism is needed, in addition to interacting in a pluralistic society

based on the principle of justice, moderatism is required in the form of acknowledging

the existence of individuals or groups with different ideologies or views from ours,

promoting tolerance and respect the existence of different opinions by not imposing

their desire with violence. In addition, the role of religious leaders, community leaders,

and the government is needed to socialize and foster an attitude of Religious

moderatism in the community (Akhmadi, 2019). In understanding with Casram, to build

an educated society and give birth to the open-mindedness of religious people, religious

tolerance as a form of Religious moderatism must be built through the active

participation of all heterogeneous components of society to achieve harmonization

based on togetherness and respect for the implementation of religious rituals, and

religious doctrines (Casram, 2016).

Meanwhile, Nawawi's research entitled "Religious Moderatism in Batu City's

Inclusive Society (Study of Social Construction)" shows that in realizing religious

moderatism in an inclusive society there are three pillars that form the foundation,

namely 1) individual perception, understanding, and awareness, 2) culture and

tradition, and 3) the participation of the three agents simultaneously through the

moment of externalization, objectivation, and internalization. What is meant by the

moment of externalization is that individual awareness is good ecologically and

anthropologists do not want their social environment to be damaged, as well as the

understanding of religious texts as a source of Religious moderatism values that are

genuinely understood and manifested in social reality. While the purpose of the

objectivation moment is the repeated interaction between individuals regarding the

individual's understanding and awareness of the value of religious moderatism with the

existing social reality so that later it becomes habituation and institutionalization.

Internalization is the process of reabsorbing the values of Religious moderatism

contained in the tradition of an individual which then becomes a new awareness for that

individual (Nawawi, 2020).


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Based on the research data, there is a phenomenon that many scholars have

formulated the concept of Religious moderatism, they are intrigued to express ideas in

implementing Religious moderatism in a multicultural society, this is due to the many

conflicts of intolerance between religions that often appear, so that the fundamental

concept of religious moderatism that should be embodied in a multicultural society is

still being a homework for us. This kind of situation then brings thoughts to the actual

practice of Religious moderatism in urban communities, especially in metropolitan

communities whose composition of society is very high heterogeneity, which includes

religion, culture, and ethnicity with an individualistic and closed attitude as an inherent

trait of urban society. Moreover, this article focuses on how the manifestations of

Religious moderatism exist in the Surabaya urban multicultural society, according to the

data obtained from the website http://perkotaan.bpiw.pu.go.id/Surabaya is the second

metropolitan city after Jakarta with a heterogeneous composition of society. However,

this heterogeneity does not make the people of Surabaya an entire society, the

harmonization of society and the high sense of tolerance possessed by the multicultural

community of Surabaya make the city of Surabaya an area with a high tolerance attitude.

This is different from the research conducted by Akhmadi which focuses more on how

moderatism in the diversity of the Indonesian nation in general and the role of religious

instructors in responding to the diversity of the Indonesian nation, as well as Nawawi's

research which focuses more on how the understanding and awareness of the Inclusive

community of Batu City towards Religious moderatism , social reality which is the

foundation of Religious moderatism and how the social construction process to build

Religious moderatism in Batu City. In addition, no articles related to this theme have

been found based on the results of research by researchers from sources in the form of

digital scientific journals.

This article will more deeply reveal how the reality of religious moderatism in the

Surabaya urban community and the urgency of conducting this research in the

introduction, then explains the research methods used to research, the discussion

contains an explanation of the form of social harmony in the implementation of religious

moderatism in the Surabaya urban community and the forms of manifestation. religious

moderatism in the Surabaya urban community and conclusions.

http://perkotaan.bpiw.pu.go.id/


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Research Methods

The research method used in this research is descriptive qualitative, because this

research seeks to explain in depth by understanding and analyzing the uniqueness of the

object under study (Sugiyono, 2021) by describing how the implementation of the

manifestation of Religious moderatism in Surabaya multicultural metropolitan

community. In addition, a sociological approach focuses on the interaction between

religion and society (Northcott, 2016). This research was conducted for six months

starting from January to June 2022. The object of this research is the symbols of

religious moderatism in three locations in the Surabaya area where there is more than

one house of worship side by side as a symbol of the composition of a multi-religious,

cultural and ethnic society, namely Tenggilis, Semolo Waru, and the Kenjeran Navy

housing complex. Researchers collected data using observation techniques for three

months, from February to May 2022, and then interviews and documentation.

Furthermore, the data were analyzed using the data analysis technique of the Miles

and Huberman model, namely data collection, data reduction, data display, and

conclusions or verification. (Sugiyono, 2021). In qualitative research, the data in this

study are primary data, namely the results of observations, and data according to the

informant's words obtained from interviews, data based on reality which is only

expressed through words without involving numbers. (Gunawan, 2016). Objects that are

the object of observation are all forms of behavior of the Surabaya urban community

that show symbols of religious moderatism. Interview data were obtained from

community leaders, religious leaders, and administrators of places of worship in the

Tenggilis, Semolo Waru, and Kenjeran Navy Housing Complex such as Mr. Marcellinus

Aristyo Gunawan, the administrator of the St. Parish Church. Marinus Yohanes Catholic

Kenjeran, Mr. Cahyono, chairman of the Sabilus Salam Foundation, Ustad Ngali Tasrip of

the administrator of the al-Muttaqien Kenjeran Mosque, Mr. Petrus Alianto, a priest from

the Bethany Church, Mr. Dharma Maetri, a religious figure from the BDC monastery, Mr.

Wayan, the administrator of Segara Temple, Ustad Pasuri Imam of the Ar-Ridho

Tenggilis Mosque. Documentation data in the form of information about the religious

moderatism in the Surabaya urban community was obtained during observations and

interviews, in addition to information on websites or blog pages owned by research

subjects, while secondary data is in the form of several references from books, journal

articles, news articles, and others.


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Result and Discussion

The form of social harmony in the implementation of Religious moderatism in

Surabaya metropolitan multicultural community

Based on data from the page http://perkotaan.bpiw.pu.go.id/ Surabaya is the

capital city of East Java Province, also known as the most significant metropolitan city in

the province. The second-largest city after Jakarta is bordered by the Madura Strait in

the east and the North Coast of Java in the north, then Gresik Regency in the west, and is

bordered by Sidoarjo Regency in the south. The area of the city in the Surabaya area is

274.06 Km2 divided into 163 urban villages into 31 sub-districts.

Table 1. Data of Surabaya population by religion

Religion Type Number of Religious Adherents (soul)

2017 2018 2019 Islam 2 619 094 2 641 003 2 701 588 Catholic 122 201 121 959 123 399 Christian 278 933 278 063 280 862 Hindu 8 456 8 069 7 999 Buddha 45 449 44 864 44 792 Kong Hu Chu 561 583 608 Other 189 191 233

Source: surabayakota.bps.go.id

Based on the data obtained from the update in 2019 by the Central Statistics Agency

(BPS) of the City of Surabaya above, it can be seen that the majority of the population of

Surabaya is Muslim, this is based on the data shown in 2019 the total Muslim population

of Surabaya is 2,701,588 people or 85,5% of the total population of Surabaya 3,159,481

people. While 14.5% are adherents of religions other than Islam. The Christian

population occupies the second largest population after the Muslim population, which is

280,862 people or 8.9% of the total population of Surabaya.

Meanwhile, the selection of research locations was based on the results of the

researcher's observations, namely the Tenggilis, Semolo Waru, and Kenjeran Navy

Housing Complex areas based on the fact that in these areas several houses of worship

are side by side and it is used as a symbol of the composition of a multi-religious society.

The data for houses of worship that the researchers collected in the area are:

Table 2. Data on the location of houses of worship in Surabaya

No. Area Place of Worship Location

http://perkotaan.bpiw.pu.go.id/


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1. TENGGILIS 1. Ar-Ridho Mosque: Tenggilis Mejoyo Street No. 123, Rungkut River (60292)

2. GKKAI Tenggilis Mejoyo Congregation: Tenggilis Mejoyo Street No.87, Rungkut River, Rungkut district (60292)

3. Vihara BDC Surabaya: Panjang Jiwo Permai Street No.44, Panjang Jiwo, Tenggilis Mejoyo district (60299)

2. SMOLO WARU 1. Sabiilus Salam Mosque: East Nginden Intan Street No.2 2. Bethany Nginden Graha Church: East Nginden Intan Street I No. 29,

Nginden Jangkungan, Sukolilo district (60118) 3. Indonesian Grace Church: Nginden Diamond Cell Street No.49 H

3. AL KENJERAN HOUSING COMPLEX

1. Segara Kenjeran Temple: TNI AL Housing Complex, Memet Sastrowirya Street No.1 A, Kenjeran complex, Bulak district, (60121)

2. Al Mutaqien Mosque: Memet Sastrowiryo Street No.43-45, Kenjeran complex, Bulak district (60121)

3. St. Marinus Yohanes Parish Church Kenjeran (Catholic): Marine Housing Complex, Memed Sastrawirya Street, 1, Kenjeran, Surabaya, Kenjeran Complex, Bulak district (60121)

The multi-religious and multi-ethnic composition of the Surabaya community

does not necessarily make people live introverted. They mingle in a frame of tolerance

among others, without distinguishing between the majority, and minority religions.

They are accustomed to diversity, always broad-minded, and open to seeing and

understanding differences. So, Religious moderatism for the people of Surabaya is a

necessity that must always be nurtured until the next life to achieve social harmony.

This is evident from the understanding of the Surabaya people which was obtained from

interviews with various religious leaders in several areas that were used as research

locations. One of the community leaders, as well as community leaders, is Ustadz H.

Ngali Tasrip who is one of the administrators of the al-Muttaqien Mosque, religious

moderatism is a matter of social relations in society. Next, the Qur'anic proposition that

became the basis for his guidance in living moderatism in a multicultural society is QS

Al-Hujurat: 13 which explains that the purpose of creating people with tribes and

nations is to know each other. In detail, he explained that Religious moderatism as a

social relationship between humans is in the area of ghoiru mahdhoh worship. In this

case, the role of humans is played as Khalifah fil ardli because all damage that occurs on

earth results from human actions them-selves. That way, damage or peace is dependent

on how humans behave.

In line with the explanation of Marcellinus Aristyo Gunawan, the administrator of

the St. Parish Church Marinus Yohanes Catholic Kenjeran regarding the concept of

Religious moderatism, that religious moderatism is an attitude and perspective of

moderate religious behavior, understanding differences, and always prioritizing

common problems and affairs.


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Based on these data, it can be concluded that the Surabaya urban community's

understanding of Religious moderatism has been excellent, as evidenced by their high

awareness of the importance of realizing social harmony between them. As Akhmadi

argued, religious moderatism is a solution to religious diversity in Indonesia, where

religious moderatism is unconsciously an archipelago culture that does not separate

religion and local wisdom by not contradicting a problem, but rather solving problems

with tolerance (Akhmadi, 2019). Furthermore, according to Kawagun, religious

moderatism is the highest reflection of the mental vision of Pancasila, which is extracted

from the spiritual universe of the nation, continues to make religious people gentle wise

hearts and characters in the Indonesian nation (Kwangung, 2019). An understanding of

the importance of supporting the enforcement of religious moderatism will undoubtedly

work if one knows tolerance. So that the main supporting factor in mobilizing the

religious moderatism movement is to provide education to the public as early as

possible regarding religious moderatism.

The practice of religious moderatism in Surabaya is very varied, but in essence,

the principle of tolerance is the primary basis for applying the attitude of religious

moderatism. This is reflected in the interview conducted by the researcher with Mr.

Wayan as the administrator of the Segara Kenjeran Temple. He stated that based on his

experience the form of religious moderatism at the temple was like visits from

adherents of other religions, usually by academics (students studying comparative

studies). Then when taking care of the deceased, Hindus must visit each other and help

or offer condolences and mingle with various adherents of other religions. Various social

activities are also often organized by the temple, such as blood donation activities, social

services, and joint sports (gymnastics or walking around the complex; sometimes there

are door prizes).

Similar to what was conveyed by Ustad Ngali from al-Muttaqien Mosque

Kenjeran, Worship affairs are still based on “lakum dinukum wa liyadin”, but in the social

aspect, all communities remain mingled. For example, community service in the housing

complex makes all residents mingle, from various backgrounds and religions. The

essence of this religious relationship is mutual respect for one another. An example of

the religious moderatism he has experienced in this environment is that if people of

other faiths die, Moslems still come to condolences and show empathy (considering that

the housing complex already consists of a multi-religious community). For the


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distribution of zakat, only for Moslems. In addition, temple and church administrators

often invite Muslim residents as guests in events such as Ogoh-Ogoh (temple) parade. In

seminars held by the church and usually Ustadz presenters at the event. Even Ustadz

Ngali was a presenter for a Webinar organized by the Parish Church of St. Marinus

Yohanes with the theme "Mental Health & Creativity during the Covid-19 Pandemic".

The church administrators or school children from other religions also often conduct

comparative studies at this mosque, which has become a common phenomenon.

Likewise, the practice of religious moderatism in the Semolo Waru area, as

conveyed by Petrus Alianto, a pastor from the Bethany Church, that the form of religious

moderatism that is often carried out here can be seen in the celebration of religious

holidays such as Christmas and Easter which is usually guarded by the Banser (one of

moslems organization in Indonesia). Then security and parking are handed over to the

citizen, so that it also involves residents (who may have other religions) to arrange to

park. The church's relationship with the Baitus Sholeh mosque which is close to this area

is also going well and very well, for example when a flood hits the mosque, the church

lends a pump. In addition, various social events are often held by the church, usually

held twice a year before religious holidays such as Christmas and Easter. The church has

also organized free vaccines for the general public, and distributed free food items to

underprivileged people, usually without carrying the church's identity because it is for

the humanist movement and is aimed at anyone in need regardless of a particular

religious group. Sometimes also distribute free food to pedicab drivers around the

church every Thursday. Apart from that, it also held national seminar, or other events

and the speakers were Islamic religious leaders. For example, during Christmas

celebrations, Mrs. Khofifah as a Governor of East Java, Indonesia Ulema Council (MUI),

and The National Indonesian Police Head (Kapolda).

In agreement with Mr. Cahyono as the chairman of the Sabilus Salam Foundation,

who is also a Muslim religious leader in this complex area, he even emphasized that

implementing Religious moderatism in Indonesia is an obligation that must be upheld by

each community member, aware of human nature on earth that indeed consists of

various colors and differences. According to his observations, the reflection of Religious

moderatism in this area is like when the mosque distributes rice to the poor. People

from the BDC monastery also come to the mosque and donate rice. Another example at

the beginning of the mosque's construction, Bethany church donated cement to the


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mosque. He even resides right in front of Bethany Church, and when a member of the

Bethany Church who is also his neighbor died, he would also be present at the funeral

home to offer condolences. He is an excellent friend to adherents of other religions and

even helps and cooperates. During the celebration of certain events in the complex, such

as the Indonesian Independence Day, all followers of various religions mingle into one to

enliven the event in the area together.

Meanwhile the Tenggilis area, according to Ustad Pasuri who is the Imam of the

Ar-Ridho Mosque, he stated that the form of religious moderatism that is usually done

by the surrounding community is providing compensation to orphans, distributing takjil

(snack for iftar) to people of all religions, then distributing qurban meat is also given to

non-Muslims who are in the category of urgent need. He also emphasized that there are

many non-Muslim communities in this area, but the situation remains calm and calm.

When the mosque holds significant events such as the prophet's birthday or the

occasional halal bi-halal, the mosque invites non-Muslims as guests (coming during

meals). The community and congregation who live around the mosque in their

respective housing areas also blend in and live in harmony, even though the composition

of the community is multi-religious, even at the RT/RW level. Even according to his

explanation, the majority of the administrators of the ar-Ridho Mosque are RW

administrators in this area, so they are used to mingling with the multicultural

community in this area. He often comes to the Vihara, also in this area, when there are

social events.

While not far from this mosque there is also a monastery called Vihara

Buddhayana Dharmawira Center (BDC). According to Dharma Maetri as the

administrator of the Vihara, among several forms of Religious moderatism applied in

this monastery, among others, when in this village area there was the construction of a

mosque (which is located behind the Vihara, but not the ar-Ridho Mosque), the Vihara

donated funds for its construction and also donated Before the pandemic, there was a

room in the monastery which was also often used for activities of other religious people,

such as breaking the fast together, the Vihara also often carried out basic food sharing

activities to those in need. Since the pandemic, the Vihara has distributed 200 packs of

rice to the surrounding community (not only for Buddhists) every day. Sometimes, when

the Vihara holds a big event, there are often volunteers from the back mosque to help.


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Based on the findings from the interview, it can be concluded that the practice of

religious moderatism in the Surabaya community is carried out well, as evidenced by the

existence of social interactions carried out by the entire community, both Muslims,

Christians, and Hindus, all involved and collaborating in social events initiated by each

religion. This is because it is crucial to build public awareness in actualizing the

understanding of religious teachings that prioritizes tolerance among others and a

dynamic attitude in carrying out religious teachings themselves (Saputera & Djauhari,

2021). They are aware to the importance of awareness in togetherness, therefore it does

not dampen the spirit of the community in carrying out collaborations involving multi-

religious religions, they understand correctly that the cooperation they do will increase

the spirit of harmony in achieving harmony in social life. According to Hefni in Agung,

what is meant by Religious moderatism in this context is to invite the public in a

moderate understanding, not being too religious, and not putting forward the ratio of

thinking freely without limits. Religious moderatism is very important to be discussed,

manifested and echoed as a framing concept in regulating and managing the life of the

multicultural Indonesian people (Agung & Maulana, 2021).

Overall, according to religious leaders and local community leaders in the

Kenjeran, Semolo Waru, and Trenggilis Surabaya areas, they all agree on the magnitude

of the benefits obtained by people who apply Religious moderatism in their

environment. Among these benefits is the emergence of welfare and harmony among the

community, the establishment of a more comfortable and peaceful community life due to

mutual respect and understanding of differences, increasing relationships from various

backgrounds, and creating a composition of society that is rich in diversity and becomes

a uniqueness that makes life more colorful and meaningful. Differences should be

addressed by understanding each other instead of judging so all human beings can love

each other instead of suspecting each other. Mixing and helping fellow human beings

regardless of race, religion, or caste background is the true meaning of coexistence.

Based on their observations as members of the local community and the

Indonesian people, the implementation of Religious moderatism, in general, can be said

to be good or quite good. There are no members of the public who openly mock people

of other religions. Religious people can also carry out their worship quietly without

worrying about threats. Indeed, in the last decade, the Indonesian public has been

exposed to phenomena in the national scope that show disharmony between religious


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communities in Indonesia. However, according to them, this kind of incident is only a

tiny incident experienced by some groups in certain parts of Indonesia, which are then

exaggerated through the media. Whereas in general, people from various religions in

Indonesia have been able to live side by side in complete harmony. Ustadz Ngali added

that although there is a social phenomenon that does not blend in with differences, it

usually tends to be supported by social status factors such as differences in wealth or

positions that make people seem classy, which is not due to religious factors as the

primary cause. On the other hand, Mr. Wayan from Pura Segara revealed that religious

moderatism in Indonesia is in the process of going well, this is due to differences in the

understanding of each person. Thus, it is essential to conduct an understanding briefing,

especially by the leaders of houses of worship,

They also reveal their analysis of religious moderatism which has been working

well so far. Apart from being caused by a solid understanding of the importance of

religious moderatism, Mr. Wayan added that whether or not this understanding of

religious moderatism is good is influenced by the level of public awareness to create

peace and uphold the motto Bhineka Tunggal Ika in Indonesia. One voice with Petrus

Alianto from the Bethany Church and Dharma Maetri from the BDC monastery also

emphasized that the quality of religious moderatism in an area will be directly

proportional to public awareness. This awareness should not only be owned by one

group but by all parties, be it parties with the majority or minority religions. Petrus gave

an example of what he felt, for example, currently Islam as the majority religion which is

dominated by NU by carrying out the principles of Islam Nusantara, instead of being

open to followers of other religions such as Christians to join hands with each other so

that Christians welcome it without fear and all of them finally good friends, both

Muslims and Christians. It is a comprehensive awareness that builds a safe and peaceful

environment. Each religious community can carry out its worship solemnly and no one

interferes with each other.

Marcellinus from the Parish Church also emphasized that one of the success factors

for Religious moderatism is openness in society. Open to working together in building

harmony, not to seek personal interests but to destroy togetherness. Besides that, Mr.

Cahyono from Baitus Salam Mosque gave an affirmation related to the character of the

Indonesian nation, which has always been used in a heterogeneous society, both

ethnically and religiously. The ancestors of the Indonesian nation had a warm and


140

friendly nature, they were able to welcome the arrival of traders from abroad such as

propagators of Islam in Indonesia in the past peacefully, especially after knowing that

the spread of Islam at that time was carried out peacefully with a system of cultural

acculturation to incorporate religious values in it. This characteristic of “peace even

though it is different” has continued to this day, so it is natural for the Indonesian people

to remain harmonious even though the composition of the population consists of

different religions, especially the Javanese, including Surabaya.

Although religious moderatism in Indonesia has been going quite well, efforts to

improve it must still be carried out. Mr. Cahyono added that the primary thing that

became the foundation for the solidity of public awareness of the importance of

implementing Religious moderatism was education. Understanding the concept of

tolerance within the framework of the education system is a foundation that leads to the

formation of future generations of the nation who are fully aware of the principles of

tolerance. This education must be taught as early as possible and instilled in the seeds of

the nation, be it in private or public schools, whatever the student's religious

background. Furthermore, Ustadz Ngali believes that in order of living together in

society there needs to be an instilling of awareness back into the soul and bottom of

each person's heart that all humans are equally Adam's children and grandchildren who

come from the ground, so that in essence “no human is being higher or lower”. Looking

at other humans with one eye, belittling or belittling is not justifiable. Pak Wayan then

strengthened with a statement regarding the community's need to make efforts to

recognize differences and accept each other's differences to live together side by

side."Accepting differences without forgetting the history and local wisdom of the nation,

and being aware of the uniqueness and identity of the Indonesian nation" was a suggestion

he made regarding this effort to increase religious moderatism.

Marcellinus stated that society must have an open attitude towards differences.

There is nothing wrong with asking God for guidance so that he is given the gift to be

able to view differences and phenomena in society positively, contribute positively, love

fellow human beings, and dare to get along with the community without complicating

the problem of religious differences. Society as an individual must also have critical

sensory power so that it is not easily influenced by things divisive to the nation's unity,

especially issues deliberately driven by particular interests from irresponsible parties as

stated by Dharma Maetri. Openness between community members can be done in a


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small scope first, such as holding a joint dialogue between religious communities at the

RT/RW level, not to argue with each other but to understand each other's principles.

Tolerance, a fundamental principle of upholding religious moderatism, must also be

within precise limits. As is the area of worship that must not be disturbed to maintain

the belief of all parties, both those who enter and those who enter the realm. This was

also emphasized by Ustadz Pasuri that to maintain harmony, all parties should walk on

their respective axis, like the moon, sun, and planets that rotate on their orbits so as not

to collide with each other. Thus, the community will get used to caring for, protecting,

and helping.

Apart from the various efforts that need to be made by the community in order to

achieve better Religious moderatism, the efforts of the leadership groups are also

needed to support the creation of this ideal. In line with Petrus's statement, he stated

that the government must participate in maintaining harmony, taking a firm stand

against the causes of community divisions, and building a spirit of religious identity

amidst Indonesia's diversity. Not only from the government, the participation of

religious leaders as community leaders in the religious sphere is also needed. In line

with what was stated by Ustadz Ngali, religious leaders play an essential role in

increasing the Religious moderatism of the people. Religious leaders can teach,

encourage, and direct their religious people to the spirit of Religious moderatism.

Dharma Maetri also suggested that further meetings of religious leaders should be held,

for example during specific majors to discuss Religious moderatism and support one

another.

Manifestation of Moderatism in Religion at Multicultural Metropolitan Community

Surabaya

The religious tolerance that exists in the multi-religious society in Surabaya as the

reality described above shows the concept of cultural manifestations arising from

cultural and religious differences. As formulated by Hofstede et al., there are 4 concepts

in cultural manifestations, namely symbols, ritual heroes, and values (Hofstede et al.,

2010). The following is an illustration of the relationship between these concepts:


142

Symbol

Heroes

Ritual

Value

Figure 1. Depth level of cultural manifestation

Symbols are words, gestures, pictures, or objects that show a meaning where the

meaning can only be known and recognized by groups of people who have the same

culture, for example words or speech, clothes, hairstyles, flags, and status symbols.

Symbols occupy the outermost shell because other cultural groups will slowly follow

symbols owned by a cultural group. A hero is a person, living or dead, real or imaginary,

with characteristics highly valued in culture, thus serving as a model for people's

behavior. Rituals are activities that are carried out together which in culture are

considered socially necessary, rituals include discourse, ways of using language in

speech texts, and behavior in daily interactions.

Based on the picture above, symbols, heroes and rituals are united in real action,

so that others can witness something related to the concept. Other people can observe

and give perceptions about the cultural meaning that appears from the concept of

symbols, heroes and rituals. However, the fundamental concept of value depends on the

meaning given by the cultural actors themselves, because the essence of this value is not

visible. Value is the tendency of feelings possessed by individuals based on rational

thinking and justification from Conscience. Such as clean, dirty, right, wrong, good, evil,

safe, dangerous, forbidden, permitted, rational, irrational and so on (Hofstede et al.,

2010)

From the data described above, the symbol of Religious moderatism that appears

in the interaction of the Surabaya urban community that is striking is the location of

houses of worship that are side by side in one location. Then from the following activity

photos:


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Figure 2. Ogoh-ogoh Art Parade at Segara Kenjeran Temple

Figure 3. Free vaccination activities organized by Bethany Gereja Church

Figure 4. Bethany Church invites regional leaders to a religious holiday

Figure 5. The Parish Church distributes free food to the underprivileged

Figure 6. The Parish Church invites Islamic religious leaders to fill out the webinar


144

At Figure 2. The symbol of religious moderatism shown is the assimilation of

multi-religious citizens in Hindu religious events. The symbols of religious moderatism

shown in Figure 3. are health workers who, if observed from how they dress, show their

Islamic religious identity along with several police officers who participated in the

success of the free vaccination event held by the Bethany Church. While Figure 4. Shows

the symbol of moderatism in the form of religious leaders, community leaders, and

regional heads who participated in the event held by the Bethany Church. Next is figure

5. The symbol of moderatism shown is the absence of social inequality displayed by the

Parish Church when distributing food to the poor. In the 6th picture.

While the figures involved in Religious moderatism start from religious leaders,

community leaders, and the government synergizing with each other in implementing

religious moderatism in Surabaya, this can be seen in the involvement of the Governor of

East Java in participating in religious events organized by the Bethany Church. Ustad

Ngali who participated became a resource person in the webinar activity organized by

the Parish Church, then the Police. They participated in maintaining the order of the

vaccination event carried out by the Bethany Church. While the fundamental role of the

government itself is to make East Java Provincial Regulation Number 8 of 2018

concerning the implementation of tolerance in social life which the Governor of East Java

ratified. In addition, the central government has also regulated religious tolerance as

stated in the 1945 Constitution article 29 paragraphs 1 and 2. This proves that character

plays a vital role as an example or uswatun hasanah. In addition, the character factor as a

policymaker or the center axis of society significantly influences the acceptance of the

value of religious moderatism, which is the basis for behavior in society.

The rituals that appear when they carry out social interactions are visiting and

expressing condolences to members of other religious communities whose families have

died—conducting visits to other places of worship with comparative studies, inviting

residents across religions to celebrate certain events—working together to maintain

calm and order when other residents of different religions carry out religious

ceremonies or rituals to celebrate religious holidays—helping to donate funds for the

construction of houses of worship for other religions, during the pandemic period,

providing food assistance to the surrounding community. Meanwhile, another ritual of

tolerance for the Surabaya urban community is seen when Muslims distribute sacrificial

meat.


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The existence of rituals embodied in the practice of religious tolerance of the

Surabaya people shows that this behavior is essential for an effort to maintain social

stability and harmony among citizens. The community has realized that the diversity

that occurs is a natural factor as a result of the development of dynamic community

culture, besides that it is also influenced by the belief factor held by each religion that

has the same goal, namely “peace”. So people think that tolerance is needed in social life.

According to Wasino in FaridahThe relationship between religious communities in a

particular area causes them to make contact and social interaction. Citizens can

communicate with residents without questioning the differences in religion that each

party has (Faridah, 2013).

Value is at the deep level of culture, directly proportional to belief (Gudykunst,

2003) so that the existence of values is secret and can only be manifested inclusively by

individuals who understand them. The value itself as social control for a person in

interacting, especially interactions involving interculturalism. So that the values

embedded in individuals will determine how a person interacts and communicates with

others. According to Hassan,The values that are used as moderate principles in Islam are

as follows: 1) Tawassuth (taking the middle way), 2) Tawazun (balance) , 3) I'tidal

(straight and firm), 4) Tasamuh (tolerance), 5) Musawah (equality), 6) Shura

(deliberation), 7) Ishlah (reformation), 8) Aulawiyah (putting priority on priority), 9)

Tathawur wa ibtikar (dynamic and innovative) , 10) Tahadhdhur (civilized)(Hasan,

2021)

Based on the findings of field data obtained by researchers, the value of religious

moderatism that appears in the first Surabaya metropolitan community is civilized, as

evidenced by the behavior of Surabaya residents who have the nature of "loman" or like

to share with others regardless of religion, race or ethnicity, always helping towards

each other. Second, in balance, this can be seen in the behavior of the multi-religious

Surabaya community when distributing necessities and food to communities around

houses of worship during the pandemic without discriminating against certain religious

groups. Third, tolerance is shown by maintaining security and order for people carrying

out religious rituals on religious holidays involving the general public from different

religious groups. Fourth, deliberations are shown in activities to gather together and

discuss the agenda of activities related to the birthday of the Republic of Indonesia. Fifth,

prioritizing priorities as evidenced by the free vaccine activity initiated by the Bethany


146

Church in tackling COVID '19 which was endemic in the Surabaya area targeting the

general public. Sixth, making good/peace is shown by the behavior of the people of

Surabaya. They are always peaceful and always respect the differences that exist. For

example, when Hindus celebrate "ogoh-ogo", people from other religions respect the

event by not disturbing the event's order, security and sacredness. They show more

sympathy for the celebration. Seventh, dynamic and innovative were shown when the

Parish Church held a webinar, they invited sources from Muslims, this indicates that

religious differences do not make a person insecure about other religions.

Furthermore, that knowledge can be obtained without looking down on specific

groups. Eighth, straight and firm as the attitude shown by the government in responding

to the intolerant case in Surabaya last 2018 by making East Java Provincial Regulation

Number 8 of 2018 concerning the implementation of tolerance in social life approved by

the Governor of East Java. Ninth, equality, is reflected in the attitude of the people of

Surabaya who do not differentiate between religious groups and social status, as

evidenced by the death of people from different religions, they will flock to visit funeral

homes and condolences. Tenth, the attitude toward taking the middle path, can be seen

in the activities of the Bethany Church which invites religious leaders, regional leaders,

and community leaders. The presence of these figures is to appreciate, especially for

regional heads, their presence can be interpreted so that there is no social inequality or

"favoritism" towards certain religious groups.

Based on the analysis above, a common thread can be drawn that the religious

formula in Indonesia includes at least three fundamental principles, namely moderatism

as an ontological aspect, cultural acculturation as an epistemological aspect, and

multicultural society as an axiological aspect concept of pluralism. As stated by Khoiri in

responding to the issue of Islamic moderatism and cultural acculturation the ontological

side of Islamic diversity in Indonesia is Islamic moderatism. In contrast, acculturation of

Islamic culture is an epistemological aspect, and Nusantara Islam is an axiological aspect

(Khoiri, 2019).

Conclusion

The heterogeneity of society has created multicultural life in Indonesia. As for the

life of a multicultural society, awareness, and understanding of the differences in

religion, ethnicity, and culture are needed in carrying out social interactions with the


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people in their environment. In general, the implementation of religious moderatism in

the metropolitan city of Surabaya is going quite well, due to a solid understanding of the

importance of religious moderatism to create peace and uphold the motto Bhineka

Tunggal Ika in Indonesia. In addition, it is caused by the nature of openness in society,

which is open to cooperation in building harmony. The religious tolerance in the multi-

religious society in Surabaya is reflected in the manifestation of religious moderatism in

the form of specific symbols shown by the people of Surabaya in social interaction. In

addition, the involvement of community leaders, religious leaders, and regional leaders

who work together to strengthen religious moderatism. Furthermore, it is also shown by

the attitudes and behavior of the people of Surabaya in interacting with the multi-

religious community environment. Lastly, namely, the form of values that appear in the

civilized, balanced, tolerant behavior of the Surabaya people, is deliberation, prioritizing

priorities, spreading peace, dynamic, and innovation, firmness, the principle of equality,

and always taking the middle way or wasathiyyah.

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